Augustinus-Lexikon 1 (Basel, 1996) 76.
Introduction 163 tine's theory of knowledge, his psychology, and his mysticism.37 Thus it is, strictly speaking, Books l-IX and Xl that comment on the text of the first three chapters of Genesis.
Augustine was thoroughly aware of the difference in character of the two accounts of creation in Genesis 1:1—2:4a and 2:4b—3:24, as well as of the problem of harmonizing them. lf both stories came from the same author, as Augustine believed, why does Genesis 2:2 say that God completed his work and rested on the seventh day, even though the text then goes on to speak further of his creative work? Why does the second account say there were as yet no plants (Gn 2:5), whereas God had previously caused the earth to bring forth vegetation on the third day (Gn 1:12)? Why is it that God is said to have created human beings on the sixth day (see Gen 1:26), while this same creation is described again later on (see Gen 2:7)?
Augustine solved the problem by interpreting the twofold account ofcreation as describing two moments or aspects of God's creative action.38 He took the position that God created all things simultaneously,39 but that in this original creative act living beings had not yet been made independent substances but only existed potentially in the causales or seminales rationes which God had placed in the world.40 From the outset, then, the created world was equipped, in the form of predispositions, with everything that belongs to it.41 ln accordance with the rationes seminales which at the very first moment had been placed in the world like seeds, the created world developed its potentialities at the proper times and in suitable places in accordance with the plan of divine providence.42 Thus envisaged, the creation, which was accomplished perfectly once for all, was in one sense complete, in another incomplete. As a result, it could be said, on the one hand, that God rested on the seventh day inasmuch as he did not create any more kinds of creatures that were not contained actually or potentially in the original creative act. On the other hand, it was possible to speak of God's further action inasmuch as he governed the created world and intervened when and as he wished, as, for example, in the formation of Adam and Eve.
37. See M. E. Korger, "Grundprobleme der augustinischen Erkenntnislehre: Erlautert am Beispiel von De Genesi ad litteram X11," Recherches Augustiniennes 2 ( 1 962) 33-57. 38. See The Literal Meaning ofGenesis V1, 11, 18. 39. On the doctrine of simultaneous creation see C. Mayer, "Creatio, creator, creatura" in Augustinus-Lexikon 1 (Basel, 1996) 76. 40. See M. J. McKeough, The Meaning of the Rationes Seminales in St. Augustine (Catholic University of America dissertation; Washington, DC, 1926); J. M. Brady, "St. Augustine's Theory of Seminal Reasons," New Scholasticism 38 (1964) 141-158; H. Woods. Augustine and Evolution: A Study in the Saint's De Genesi ad litteram and De Trinitate (New York,
1924); Mayer, "Creatio . . . ." 86-91; P. Agaesse and A. Solignac, La Genese au sens litteral V111-X11 (Bibliotheque Augustinienne 49; Paris, 1970), note complementaire 21. 41. See The Literal Meaning of Genesis V1, 11, 19. 42. See ibid., 1V, 33, 51; V1. 1 1, 18.